WA Delegate (non-executive): The Fascist Tsardom of Greater Serbian Provinces (elected )
Founder: The Legionary State of Gliskor
Last WA Update:
Committees for Promotion of Integralism contains 4 nations.
Today's World Census Report
The Most Pro-Market in Committees for Promotion of Integralism
This data was compiled by surveying a random sample of businesses with the question, "Do you believe the government is committed to free market policies?"
As a region, Committees for Promotion of Integralism is ranked 15,342nd in the world for Most Pro-Market.
|1.||The Protectorate of Serbian Nubia||Iron Fist Consumerists||“Vivat desertum, vivat Serbia”|
|2.||The Fascist Tsardom of Greater Serbian Provinces||Iron Fist Consumerists||“Unity, strength, Serbdom”|
|3.||The Legionary State of Gliskor||Father Knows Best State||“Смерть - предпочтительная альтернатива коммунизму”|
|4.||The Disputed Territories of Leinte Gorma||Psychotic Dictatorship||“Our time will come”|
- : The Imperio Borenzoista of Greater New Hispanyoan Empire of the region The New Iron Order proposed constructing embassies.
- : Embassy established between Committees for Promotion of Integralism and The Reich.
- : Embassy established between J o J and Committees for Promotion of Integralism.
- : Embassy established between Union of Nationalists and Committees for Promotion of Integralism.
- : Embassy established between Nuevo Amanecer and Committees for Promotion of Integralism.
- : Embassy established between Committees for Promotion of Integralism and The Coalition of Fascist Nations.
- : Embassy established between United Fascist Workers Association and Committees for Promotion of Integralism.
- : Embassy established between Committees for Promotion of Integralism and Altmora.
- : Embassy established between Committees for Promotion of Integralism and Farkasfalka.
- : The Phantasm of Afi-Aftos of the region Fredonia proposed constructing embassies.
Committees for Promotion of Integralism Regional Message Board
In its outward forms, Integralism was similar to European fascism: a green-shirted paramilitary organization with uniformed ranks, highly regimented street demonstrations, and rhetoric against Marxism and liberalism. However, it differed markedly from it in specific ideology: a prolific writer before turning political leader, Salgado interpreted human history at large as an opposition between "materialism"—understood by him as the normal operation of natural laws guided by blind necessity—and "spiritualism": the belief in God, in the immortality of the soul, and in the conditioning of individual existence to superior, eternal goals. Salgado advocated, therefore, the harnessing of individual interest to values such as pity, self-donation and concern to others. For him, human history consisted of the eternal struggle of the human spirit against the laws of nature, as expressed by the atheism of modern society in the twin forms of liberalism and socialism—capitalist competition leading eventually to the merger of private capitals in a single state-owned economy. Thus the integralists favoured nationalism as a shared spiritual identity, in the context of a heterogeneous and tolerant nation influenced by "Christian virtues"—such virtues being concretely enforced by means of an authoritarian government enforcing compulsory political activity under the guidance of an acknowledged leader.
The Integralists were something akin to the contemporary Irish Blueshirts who, like them, were revolutionary in spirit, and were an offshoot of the Fenian movement and the IRB, both of which were terrorist organisations condemned repeatedly by the Irish Roman Catholic bishops and excommunicated by Pope Pius IX on 12 October 1869 and 12 January 1870. In particular, they drew support from military officers, especially in the Brazilian Navy.
Integralism being a mass movement, there were marked differences in ideology among its leaders under the influence of various international fascist and quasi-fascist contemporary movements, as in the issue of anti-Semitism: Salgado was against it. Gustavo Barroso, the party's chief doctrinaire after Salgado, was known for his militant antisemitic views, becoming notorious for being the author of the first and so far only Portuguese translation of the Protocols of the Elders of Zion; he was also the author of various antisemitic works of his own (Judaism, Freemasonry and Communism; Sinagogues in São Paulo). This led to at least two serious ruptures in the movement: one in 1935 and the other, 1936, when Salgado almost renounced leadership of the movement.
One of the most important principles in an Integralist's life was the "Internal Revolution", or "Revolution of the Self", through which a man was encouraged to stop thinking only for himself, and instead start to integrate into the idea of a giant integralist family—becoming one with the Homeland, while also leaving behind selfish and "evil" values.
1. Cf. Ricardo Benzaquém de Araújo, Totalitarismo e Revolução: o Integralismo de Plínio Salgado, Rio de Janeiro: Jorge Zahar Editor, 1988, ISBN 85-85061-83-9 , pages 30/32
2. Benzaquém de Araújo, Totalitarismo e Revolução, 33 &46/48
3. Benzaquém de Araújo, Totalitarismo e Revolução, 57
4. Benzaquèm de Araújo, Totalitarismo e Revolução, 71
5. "Pope's Condemnation of the Fenians". The Belfast News-Letter. 8 February 1870. Retrieved 6 February 2018.
6. Philip Rees, Biographical Dictionary of the Extreme Right Since 1890, pp. 25-26; on Barroso's translation of the Protocols and antisemitic works, see Roney Cytrynowicz - "Integralismo e anti-semitismo nos textos de Gustavo Barroso na década de 30" Dissertação (Mestrado em História) - USP (1992)
Zordennox and Gondarr
In developing a 20th century outlook on politics, the first thing necessary was to dissociate politics from other direction of human energy, particularly from economics and morality. In view of the enormous vogue of theories which sought to explain political phenomena with ideational equipment derived from, and appropriate to, other fields of activity or thought, this was quite necessary. We have seen that politics is a type of activity sui generis, that its practice involves, often entirely unconsciously on the part of the actor, its own way of thinking in action. It remains to state definitively the separability and the inter-dependence of the various directions of human energy, and of Cultural energy.
A world without abstract thought - the world of the dog, for example - is a world wherein a complete continuity reigns. Each thing fits quite perfectly into its place or sphere. By comparison with the human world, it is non-problematical. Reality and appearance are one. The distinctively human soul sees the macrocosm however as symbolic; it differentiates between Appearance and Reality, the symbol and that which is symbolized. All constructive human thinking whatever contains this as its essence. But this separating of things into appearance and reality, this singling out of one thing from another and bestowing intense abstract thought on it, is itself a distortion of its quiet, non-problematic relation to other things. Thus to think is to exaggerate.
For Culture-man, the High Culture in which he is fated to be born, live and die, is the world of his spirit. The High Culture sets the spiritual boundaries of this world. The High Culture sets its impress on almost every form of thought and activity of the individuals and groups in its domain. Within this realm, the thought-forms and thoughts, action-forms and actions, all fit into their natural places and occupy their non-problematical relations to one another. These relations continue, even though thought is applied to a sphere to exaggerate its part in the destiny of the whole. To think is to exaggerate, but this exaggeration affects only thought and does not disturb the macrocosm. The same is true of any one man: the various directions of his energy stand in an organically unified, harmonious relationship to one another. There is no "economic man" - there is only this man directing his energy toward economics for the moment. Nor is there any "reasonable man," such as some Western legal systems predicate. There is only this man being reasonable for this occasion. The essential characteristic of the higher organisms, man, and High Culture, is the soul. Thus this particular man acts economically in quite a different fashion from another man, because his soul is different. This makes all of his thought and action peculiar to him. One man has strong interests and abilities in a certain direction, another man elsewhere. High Cultures are also differentiated from one another by unequal endowment in various directions. The principium individuationis applies also to the High Cultures.
Every organism, from the plants and animals to men and Cultures, has a multiplicity of functions, a diversity that increases in refinement and articulation as we proceed upward. This functional versatility does not however disturb the unity of the organism. It is the very unity of the organism that creates this necessity for expression in various directions. For one direction to be pursued at the expense of another is distortion and brings illness and death, if persisted in. I am concerned only with organisms in health here, and in these, the changing of direction of energy is governed by the inner rhythm of the organism. This rhythm is different in each organism, and is affected by individuality, age, sex, adaptation, and milieu. Each human being has his daily sequence of changes of direction of energy-flow. All organisms have their inner rhythm that governs which function is called into play at a given moment. A Culture has such a rhythm also, and at various stages of its development, this rhythm accents first one, then another, field of thought of activity. Similarly any man, and a Culture-man in particular, has his appropriate type of activity and of thought for each age of his development. It has been well said that a young man is an idealist, a mature man a realist, an old man a mystic. This rhythm in a Culture which gives primacy to a certain side of its life during a given period is the source of The Spirit of the Age.
It is only the accent, the beat, which is affected in this changing of direction. The various functions all continue, but one is primary. This describes both men and Cultures. Thus "economic man" continues to exist as a unit, even in his economic activity; his individuality continues, and his other spiritual sides still exist, even though for a given Age a certain side of life is uppermost. This is the meaning of "anachronism" in its historical use. Thus Fausto Sozzini is an anachronism in the 16th century, Carlyle in the 19th.
So much for the association of forms of thought and action. They are also dissociated.
The expression change of direction was used to denote the shifting of emphasis from one function to another. These changes of direction are forms of adaptation to different types of situations. It is the type of situation, of problem to be solved, that gives the uniqueness to a way of thinking or acting. Self-evidently one would not approach the problem of fixing a piece of machinery as a power-problem - that would end in the smashing of the enemy machinery. Nevertheless, many Rationalists and Liberals tried to treat power-problems as mechanical in nature.
The various fields of thought and endeavor thus separate out. Considered by themselves, they are quite autonomous. Each has different conscious assumptions, and a different unconscious attitude. Some of the most important must be listed, with their fundamental structures.
First, there is religion. From the view of spiritual content, this is the highest of all human forms of thought. Religion has the great, ever-present characteristic that it sees the totality of things under a sacred aspect. It is divine metaphysics, and regards every other human form of thought and action as subsidiary. Religion is not a method of social improvement, it is not a codification of knowledge, it is not ethics - it is the presentation of a sacred ultimate reality, and all of its phases flow from this.
Philosophy, however, is essentially a different direction of thought. Even a theistic philosophy has a different attitude from religions. In a theistic philosophy, the beginning of religion sets the boundary to the philosophic endeavor. The philosophy lies this side of religion and gives a purely natural explanation to its subject-matter.
Science is yet another direction of thought: it is directed only to finding interrelations between phenomena, and generalizing the results, but it does not attempt to give ultimate explanations.
Technics has nothing to do with science, for it is not a form of pure thinking at all, but thought directed to action. Technics has one aim: power over the macrocosm. It uses the results of science as its tools, scientific theoretical generalizations as levers, but it discards them when their efficacy ceases. Technics is not concerned with what is true, but with what works: if a materialistic theory yields no results, and a theological one does, technics adopts the latter. It was thus Destiny that Pragmatism should appear in America, the land of worship of technics. This "philosophy" teaches that what is true is what works. This is simply another way of saying that one is not interested in truth, and is thus the abdication of philosophy. This could be called the elevation of technics or the degradation of philosophy, but the total difference of direction between technics and philosophy is not thereby altered; it is merely that the age placed strong emphasis on technics, and little on philosophy. Nor can the alliance, in 20th century practice almost an identity, between practitioners of Science and Technics obliterate the difference of direction between these two fields. The same man can think at one time as a scientist, seeking information, and in the next moment as a technician, applying it to get power over Nature. Science and Technics are as different from Philosophy as they are from each other: neither one seeks to give explanations, these are for philosophy and religion. If someone thinks he is founding a "scientific philosophy," he is mistaken, and on the very first page he is bound to abandon the scientific attitude and assume the philosophic. One cannot face two directions at once. If precedence is given to Science over Philosophy, this is something else; this merely reflects The Spirit of the Age as being an externalized one. But important is that all these forms of thought and action are embedded in the flux and rhythm of the development of a High Culture; a given direction of thought has its vogue of supremacy just so long as the Culture-stage lasts which chose it for this role.
Economics is a form of action. Specifically, it is action designed to nourish and enrich private life. Any attempt to control other lives thus departs from Economics. When Cecil Rhodes thought primarily of making himself wealthy, he was thinking economically; when he proceeded to use his wealth for control over the populations of Africa, he was thinking politically. It is only rarely that a man of action is capable of mastery of both these different directions of endeavor, so different are their respective techniques. Economics again has two phases, production and trade, whose special techniques are again so different ordinarily one man does not master both.
The refinements of ways of thinking and action are numerous. For instance, the data of metaphysics do not matter to ethics, even though one uses a similar principle in both of them. Actually the data of ethics are its own. Mathematics also has its own attitude, related to but distinct from that of logic. Esthetics singles out one aspect of the totality of relationships, and this determines its basic assumptions.
“Your Nazi/Fascist affiliated region has been put into quarantine by Antifa, voluntary protectors of democracy, equality, liberty, freedom and delivers of justice.
We are politically diverse Anti-Fascist force, united in resistance to hate, tyranny, intolerance and oppression promoted by the forces of fascism.
Justifications for this raid are found below.
- Nazi Europa.
- The Reich.
Question and answer time:
“But what about my freedom of speech?”
We are glad you asked, Nazi/Fascist ideology, at its very core, promotes hatred and violence. That is why exactly in the interest of free speech and democracy, it needs to be fought. In this regard it is like illegal pornography, a form of expression that at its core represents a crime and therefore is reasonably not protected by democracy.
“How do I avoid getting scrubbed by Antifa into the future?”
Do not join or create Nazi/Fascist themed regions, or regions that share embassies with or promote the line of thought.
“So what happens to this region now?”
A quarantine zone will remain in place until all native nations leave of their own volition or ride the heel of our Anti-Nazi/Fascist boots all the way down to The Rejected Realms.